Israel’s return
Ezra
The Decree of Cyrus and the first body of people to return to Jerusalem
[Ezra 1-2]
In
Cyrus’
first
year
of
reign
in
Babylon,
God
stirs
up
his
spirit
in
order
that
Jeremiah’s
prophecy
might
be
fulfilled
[Jer
25:12
&
29:10]
.
(Although
not
explicitly
stated,
it
seems
probable
that
Cyrus
was
shown
an
excerpt
from
Isaiah
[44:27-45:6]
that
mentions
him
by
name
and
prophesies
the
manner
of
his
taking
of
Babylon.)
Consequently,
he
makes
a
proclamation
to
permit
the
Israelites
to
return
to
Jerusalem
and
rebuild
the
temple.
Those
choosing
to
return
on
this
occasion
with
Zerubbabel,
the
head
of
Judah,
are
supplied
with
silver,
gold,
goods
and
beasts
by
those
around
them.
Also,
Cyrus
gives
them
the
treasures
from
the
temple
that
Nebuchadnezzar
had
originally
taken
from
them.
Forty
two
thousand
three
hundred
and
sixty
people
return
to
Jerusalem,
along
with
seven
thousand
three
hundred and thirty seven servants and maids. Amongst those who return is Ezra, a priest and descendant of Aaron
[Neh 12:1]
.
The temple is rebuilt
[Ezra 3-6]
Having
now
returned
from
their
captivity,
the
first
thing
the
Israelites
do
is
to
reinstate
their
sacrifices,
offerings
and
festivals
appropriate
to
the
time
of
year.
They
then
pay
the
workers
for
their
labour
and
some
of
the
materials
required
to
build
the
temple.
The
foundations
are
laid
to
the
joy
of
all
the
people,
although
the
older
men
who
remembered
the
beauty
of
the
original
temple
wept.
The
Samaritans
offer
to
help
in
building
the
temple,
but
their
offer
is
refused
so
they
continually
make
trouble
for
the
Israelites,
hampering
their
building
work.
In
time,
the
Samaritans
send
a
letter
to
Artaxerxes,
king
of
Persia,
with
all
kinds
of
accusations
against
them.
Consequently, Artaxerxes commands the Israelites to stop building the temple.
In
the
second
year
of
Darius’
reign
(this
is
a
later
Darius
than
that
of
Daniel’s
time)
the
prophets
Haggai
and
Zechariah
encourage
the
Israelites
to
resume
building
the
temple,
despite
some
questioning
of
their
authority
to
do
so.
Their
response
to
the
questioning
prompted
a
letter
to
Darius
to
confirm
Cyrus’
decree.
Darius
searches
for
the
decree,
finds
it
and
issues
a
fresh
one
confirming
the
authorisation
to
build
the
temple,
ensuring
expenses
for
the
building.
Offerings
are
provided,
and
a
warning
of
punishment
to
those
who
oppose
the
decree.
The
building
of
the
temple
is
consequently
completed
over
the
next
four
years,
is
solemnly
dedicated
to
God
and the Passover celebrated by all the people.
The Decree of Artaxerxes and the second body of people to return to Jerusalem
[Ezra 7-8]
Having
returned
to
Babylon
at
some
point,
Ezra
now
prepares
to
go
to
Jerusalem
a
second
time
with
an
intent
to
teach
and
re-establish
the
priestly
system
of
judges,
and
God’s
laws
to
the
people
of
Israel.
A
decree
is
received
from
the
king
to
this
effect
and
to
provide
Ezra
with
the
financial
support
he
needs.
Ezra
travels
around
the
land
to
encourage
those
who
had
not
previously
taken
advantage
of
Cyrus’ decree, to now consider returning to Jerusalem with him under the decree of Artaxerxes.
When
the
people
are
gathered
together,
Ezra
sends
for
the
Levites,
then
fasting
and
prayer
is
proclaimed
to
seek
God’s
blessing
for
a
safe
journey.
The
journey
(circa
458
b.c.)
takes
four
months,
during
which
confrontation
with
any
enemy
is
avoided.
They
all
arrive
safely
and
offerings
are
made
to
God
to
give
thanks
for
the
journey.
Then
the
king’s
commissions
are
delivered
to
his
lieutenants
and
governors, allowing Israel to return to their full way of spiritual life.
The problem of mixed marriages is resolved
[Ezra 9-10]
Ezra
is
told
by
some
of
the
princes
of
Israel
that
many
of
the
Israelites
have
married
foreign
wives,
expressly
forbidden
by
their
law
[Deuteronomy 7:1]
.
Ezra
is
so
grieved
and
distressed
at
hearing
this
that
he
sits
astonished
for
most
of
the
day.
He
then
confesses
their
sins
to
God
with
shame
and
embarrassment.
Such
is
the
depth
of
Ezra’s
remorse
that
many
people
hear
of
it
and
gather
at
the
temple
to
weep
with
Ezra.
Shechaniah,
the
son
of
Jeheil,
proposes
that
those
who
have
married
foreign
wives
should
divorce
them
and
separate
themselves
from
them
and
their
children.
This
is
agreed
and
people
are
appointed
to
oversee
the
separations,
which
take
a
full
three
months
to
complete. Those who separate from their foreign wives and children are recorded in the book of Ezra.
Israel’s return - Nehemiah
Nehemiah obtains permission to go to Jerusalem to rebuild the city
[Neh 1:1-2:8]
About
eleven
years
after
Ezra
had
gone
to
Jerusalem,
Nehemiah,
a
cup
bearer
to
the
king
at
the
palace,
hears
of
the
harassment
and
distress
suffered
by
the
Jews
in
Jerusalem,
because
their
walls
and
gates
are
still
in
the
same
condition
as
when
Nebuchadnezzer
had
left
them,
broken
and
ineffective.
Nehemiah
is
distressed
at
this
and
takes
to
fasting
and
prayer.
When
he
next
serves
the
king
in
his
role
as
cup
bearer,
his
unusual
state
of
melancholy
is
recognised
by
Artaxerxes
who
asks
him
what
his
problem
is,
and
how
he
can
help.
Nehemiah
tells
of
the
plight
of
the
Jews
and
requests
permission
to
return
to
Jerusalem
to
rebuild
it,
and
to
be
given
letters
of
confirmation.
He
also
requests
that
wood
be
provided
for
building
the
gates.
All
this
is
granted
and
Nehemiah
sets
off
for
Jerusalem
with some of the king’s men to protect him.
The walls and doors are rebuilt
[Neh 2:9-7:73a]
After
being
in
Jerusalem
for
three
days,
Nehemiah
secretly
sets
out
to
survey
the
city
walls
and
gates.
When
his
survey
is
complete,
he
tells
the
Jews
of
his
mission
and
the
support
he
has
from
Artaxerxes,
and
the
building
work
begins,
notwithstanding
scoffs
and
threats
from their enemies. The names of all those contributing to the work are recorded by Nehemiah.
Their
enemies
continue
to
mock
them,
but
no
response
is
given
to
their
mocking
other
than
Nehemiah’s
prayers.
When
the
work
is
seen
to
continue,
their
enemies
conspire
to
hinder
their
progress
by
force.
Nehemiah
provides
for
a
defence,
both
spiritual
in
prayer
and
physical
in
arming
one
half
of
the
builders
to
protect
the
other
half
if
the
need
should
arise,
with
a
strategy
to
ensure
their
protection.
Now
the
poorer
Jews
complain
of
the
burden
they
are
carrying
in
purchasing
and
supplying
food
for
their
families
while
the
building
work
is
continuing.
Some
are
even
having
to
mortgage
their
properties
to
richer
Jews.
Nehemiah
is
angry
at
this
revelation
and
rebukes
the
rich
for
lending
money
and
charging
the
borrowers.
They
are
convicted
before
an
assembly
and
agree
to
return
all
properties
to
their owners. Nehemiah sets an example by supporting himself and his family at his own expense.
When
the
Jew’s
enemies
see
the
wall
has
been
rebuilt
(the
gates
are
still
to
be
completed
at
this
time),
they
request
a
meeting
with
Nehemiah
at
a
named
place.
He
refuses,
being
suspicious
of
their
motives.
They
write
to
Nehemiah
four
times,
but
each
time
he
refuses.
A
fifth
letter
is
sent
suggesting
Nehemiah
and
the
Jews
with
him
would
be
treated
as
rebels
by
his
neighbours,
since
the
building
of
walls
and
rumours
going
around
that
he
would
be
made
king,
implies
such.
This
letter
is
also
rejected.
False
prophets
are
then employed to advise Nehemiah to flee to the temple for safety, advice that is rejected.
The
work
is
completed
after
just
fifty
two
days,
all
the
while
there
being
secret
correspondence
between
Nehemiah’s
enemies
and
some dissenters from amongst the Jews.
The
wall
and
gates
now
being
completed,
Nehemiah
appoints
two
people
to
take
charge
of
the
city,
with
instructions
to
take
special
care about opening and shutting the gates.
The
city
is
much
larger
than
that
needed
for
the
current
inhabitants,
so
Nehemiah
prepares
for
population
growth
by
providing
the
genealogy of all those now resettled there. Details are also given of freewill offerings made for the restoration of Jerusalem.
Ezra brings about a revival
[Neh 7:73b-11:36]
All
the
people
gather
together
asking
Ezra
to
read
the
book
of
the
law,
which
he
does
from
a
pulpit.
He
has
thirteen
Levites
in
the
pulpit
with
him,
and
together
they
spend
the
morning
reading
and
expounding
the
law.
Learning
of
the
degree
of
God’s
standards
required
of
them,
they
are
overwhelmed
with
grief,
but
are
encouraged
to
observe
the
Feast
of
Tabernacles
which
is
now
due.
This
they
do
and
observe it strictly, including the making of booths which had not been done since Joshua’s time.
The
people’s
repentance
is
then
demonstrated
in
their
fasting
in
sackclothes
and
earth
upon
them,
their
confession
of
sins,
worship
and
prayer.
The
Levites
then
offer
a
long
prayer
in
which
they
recall
God’s
acts
in
creation,
and
the
time
from
the
call
of
Abraham
until
the present day. They recognise the good things that God did, the transgressions of the people and the Lord’s correction of them.
Because
of
all
this
they
make
a
covenant
which
is
written
down,
signed
and
sealed
by
many.
They
covenanted
to
observe
the
law
of
God
with
specific
mention
of
not
to
marry
with
the
people
of
the
land,
to
keep
the
Sabbaths
weekly
and
to
make
tithes
and
offerings
for
the service of the temple.
The dedication of the wall
[Neh 12]
The
people
encompass
Jerusalem
with
two
processions
on
the
wall,
Nehemiah
with
one
procession
and
Ezra
with
the
other,
making
their
way
in
opposite
directions,
each
led
by
a
choir.
When
they
meet
half
way
round
the
wall,
in
the
temple
area,
there
is
thanksgiving
followed by sacrifices offered in the temple. The whole occasion is one of great joy.
Further abuses and reforms
[Neh 13]
Nehemiah
had
been
governing
Jerusalem
for
about
twelve
years
when
he
returned
to
the
court
of
Artaxerxes
in
Babylon.
Some
time
later
he
comes
back
to
Jerusalem
to
find
certain
abuses
have
arisen
in
his
absence.
(It
is
around
this
time
that
the
prophet
Malachi
is
prophesying to the Jews, convicting them of their sins.)
Some
temple
quarters
had
been
profaned
and
polluted
by
allocating
them
to
Tobiah,
an
old
enemy
of
Nehemiah’s
and
a
non-Jew.
Nehemiah
has
Tobiah
and
all
the
furnishings
removed,
and
rooms
returned
to
their
former
use.
He
restores
the
income
due
to
the
Levites,
which
had
not
been
given
to
them.
He
puts
a
stop
to
the
breaking
of
Sabbath
laws
by
closing
the
city
gates
and
preventing
traders
from
entering
on
the
Sabbath,
threatening
them
should
they
attempt
to
trade
on
the
Sabbath
again.
He
also
puts
a
stop
to
the
taking
of
foreign
wives,
a
practice
that
has
again
arisen
to
the
extent
that
children
have
learned
a
foreign
language
rather
than
their
own.
In all these abuses, Nehemiah adopts strong measures against the offenders.
Israel’s return - Esther
Esther becomes queen
[Est 1-2]
Looking back to the time when the first wave of people returned to Jerusalem under Zerubbabel, and before the second wave with Ezra,
Ahasuerus,
king
of
Persia,
holds
a
great
feast
for
all
the
dignitaries
of
his
kingdom.
This
feast
lasts
for
180
days,
after
which
a
feast
is
then
held
for
his
people
for
seven
days,
and
at
the
same
time
a
feast
is
held
by
Vashti,
the
queen,
for
the
women.
On
the
last
day
of
the
feast,
Ahasuerus
sends
for
Vashti
to
be
brought
before
him
unveiled
so
that
he
could
show
off
her
beauty,
but
she
refuses.
To
appear
before
the
men
unveiled
was
not
the
done
thing,
but
for
Vashti
to
refuse
her
king
was
a
problem
in
that
she
might
be
an
example
to
other
women.
At
the
advice
of
his
councillors,
the
king
deposes
his
queen
and
publishes
an
order
throughout
his
provinces
that every man is ruler in his own house.
Later,
the
king’s
wrath
is
appeased
and
his
thoughts
return
to
Vashti,
but
his
decree
against
her
is
irreversible.
Consequently,
the
decision is made to bring many fair virgins from throughout his kingdom in order that he can select a new queen.
Serving
at
court
at
this
time
is
a
Benjamite
by
the
name
of
Mordecai.
He
had
brought
up
a
young
woman
by
the
name
of
Esther,
also
a
Benjamite,
because
her
parents
had
died.
Mordecai
ensures
Esther
is
included
in
the
virgins
given
into
the
custody
of
Hegai,
the
keeper
of
the
women.
Esther
is
told
by
Mordecai
not
to
reveal
she
is
a
Jew.
It
is
twelve
months
before
Esther
is
taken
to
the
king
when
she is then chosen by him to be his queen.
Some
time
later,
while
sitting
at
the
king’s
gate,
Mordecai
overhears
a
plot
by
two
men
against
the
king,
which
he
relates
to
Esther
that she might inform the king. The matter is investigated and the two are hanged for their treason.
Haman and the decree to destroy the Jews
[Est 3]
Ahasuerus
later
promotes
the
Agagite
Haman
above
all
other
officials,
and
all
other
servants
at
court
are
now
required
to
bow
down
before
him.
But
Mordecai
does
not
bow,
and
when
pressed
says
it
is
because
he
is
a
Jew.
Haman
is
so
angered
by
Mordecai’s
attitude
that
he
seeks
to
destroy
all
the
Jews
throughout
the
whole
of
Ahasuerus’
kingdom.
Haman
persuades
the
king
that
the
Jews
are
a
problem
because
they
obey
their
own
laws
and
not
his,
adding
that
he
would
offer
a
large
reward
which
would
eventually
compensate
for
any
loss
of
revenue
to
the
king.
Ahasuerus
gives
him
the
necessary
authority
and
lots,
called
Par,
are
cast
daily
to
establish
when
this
should
take
place,
with
the
date
eventually
determined
to
be
twelve
months
later.
It
is
about
five
years
after
the
king’s
marriage
to
Esther that the decree is sent out, not without causing some bewilderment and concern in the city.
Mordecai persuades Esther to help
[Est 4-5]
On
hearing
of
the
decree,
Mordecai
is
naturally
greatly
distressed,
as
are
all
the
Jews
throughout
the
provinces,
audibly
expressing
his
grief
in
sackcloth
and
ashes
outside
the
king’s
gate.
Esther
hears
of
Mordecai’s
distress,
and
through
her
chamberlain
Hatach,
whom
she
sends
to
enquire
of
Mordecai,
the
edict
is
discovered.
Mordecai
insists
Esther
should
go
to
the
king
to
plea
for
the
Jews,
but
it
is
a
law
that
none
can
enter
the
king’s
chamber
without
being
invited.
If
they
do,
and
the
king
does
not
accept
the
uninvited
intrusion,
then
the
penalty
is
death.
Esther
had
not
been
called
before
the
king
for
thirty
days,
but
Mordecai
insists
that
she
must
approach
him,
for
neither
of
them
would
escape
the
edict,
so
she
would
die
anyway.
He
also
suggests
that
she
may
well
be
in
the
position
she
is
for
such
a
time
as
this,
to
protect
the
Jews.
Esther
agrees
and
tells
Mordecai
to
have
all
the
Jews
fast
for
three
days,
then
she
will
go
to
the
king
and if she should perish, then she will perish.
So
Esther
approaches
the
king
who
does
indeed
hold
out
his
sceptre
towards
her,
signalling
his
acceptance
of
her
approach.
He
asks
the
nature
of
her
petition,
offering
anything
she
wishes
up
to
half
of
his
kingdom.
At
this
time,
Esther
simply
invites
the
king
and
Haman
to
a
banquet
of
wine
she
has
prepared
for
them
that
day.
This
they
did
and
the
king
asks
again
what
it
is
that
Esther
wants
of
him. She requests that he and Haman attend another banquet the next day, then she will tell him her petition.
Haman
leaves
the
banquet
full
of
joy
because
he
is
the
only
one
next
to
the
king
whom
the
queen
has
invited
to
another
banquet.
As
he
leaves
court,
he
again
sees
Mordecai
who
refuses
to
bow
before
him.
Haman,
full
of
his
own
importance,
is
in
too
much
of
a
hurry
to
concern
himself
with
Mordecai.
He
is
too
keen
to
get
back
to
his
family
and
relate
the
degree
to
which
he
is
now
considered
above
all
others
except
the
king,
and
what
glory,
riches
and
honour
this
has
brought
him.
He
then
reflects
on
how
this
is
all
belittled
by
the
behaviour
of
Mordecai.
His
wife
and
family
encourage
him
to
construct
a
high
gallows
on
which
to
hang
Mordecai,
ready
for
the
permission to do so which will surely be granted to him at the banquet the next day. And so the gallows is built in preparation.
The plan to counter the decree
[Est 6-8]
During
that
night
Ahasuerus
is
unable
to
sleep,
so
he
calls
for
the
book
of
records
to
be
brought
and
read
to
him.
During
the
reading,
the
act
of
Mordecai
in
bringing
to
light
the
plot
against
the
king
is
read,
and
Ahasuerus
asks
what
reward
Mordecai
has
received,
to
which
the
answer
is
none.
The
king
asks
who
is
in
court.
Haman
is
there,
waiting
to
speak
to
the
king
concerning
the
hanging
of
Mordecai,
so
he
is
asked
to
approach
the
king.
Ahasuerus
asks
Haman
what
he
considers
he
should
do
for
a
man
he
delights
to
honour.
Thinking
the
king
would
not
want
to
be
honouring
any
other
man
above
himself,
Haman
advises
an
elaborate
display
of
honour,
to
which
the
king
agrees
and
immediately
orders
Haman
to
do
all
that
he
said
for
Mordecai.
This
he
does
exactly
as
ordered,
but
then
goes
to
his
household
to
tell
of
all
that
had
happened.
His
family
come
to
realise
that
his
downfall
could
be
imminent.
While
they
are
talking, the king’s chamberlains arrive to hasten Haman to the banquet prepared by the queen.
At
the
banquet
Esther
is
again
asked
by
the
king
what
it
is
she
desires
of
him.
She
replies
that
she
simply
wants
her
life
and
the
life
of
her
people,
for
they
have
been
sold
for
destruction.
The
king,
amazed
at
her
request,
asks
who
would
dare
to
initiate
such
a
vile
thing,
to
which
Haman
is
named.
Ahasuerus
is
so
shocked
he
has
to
leave
the
room
for
a
moment.
While
he
is
out,
Haman,
fearing
for
his
life,
falls
before
the
couch
on
which
the
queen
is
reclining.
At
that
moment,
the
king
returns,
misconstrues
the
situation
and
orders
Haman to be hanged on the very gallows that had been prepared for Mordecai.
Ahasuerus
gives
all
Haman’s
estate
to
Esther,
and
Mordecai
is
made
steward
over
the
estate.
But
the
decree
set
in
place
to
destroy
the
Jews,
once
made
by
the
king,
cannot
be
reversed
in
Persian
law.
To
overcome
this,
a
new
decree
is
made
giving
the
Jews
authority
to defend themselves and even to slay those that rise against them.
The Jews survive the decree
[Est 9-10]
On
the
day
set
for
the
decree
to
destroy
the
Jews,
they
gather
together
to
defend
themselves
as
authorised
by
the
king.
In
that
day
they
kill
Haman’s
ten
sons
and
five
hundred
of
his
men,
and
in
the
provinces
they
kill
75,000.
The
next
two
days
are
kept
as
a
festival
and established as such by Esther and Mordecai, known today as Purim.
Mordecai
has
now
become
second
in
the
kingdom
after
the
king
and
highly
respected
by
the
Jews,
seeking
their
good
welfare
from
his newly acquired position.
Hierarchical Précis